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12 Wisdom Psalms

\n

p. 200

\n

three categories of didactic psalms:

\n
    \n
  1. wisdom psalms
    2. \n
  2. torah psalms
    3. \n
  3. historical psalms (78, 105, 106)
    4. \n
\n

proverbial wisdom sometimes called lower wisdom

\n

reflective wisdom of Job and Ecclesiastes called higher wisdom

\n

p. 202

\n

wisdom psalms:

\n
    \n
  1. the proverb
    2. \n
  2. wisdom admonitions or teachings, often from nature (Ps 37:9)
    3. \n
  3. use of similes (Ps 37:2)
    4. \n
  4. \"blessed\" ashre
    5. \n
  5. address to sons or children (Ps 34:11)
    6. \n
  6. better sayings (Ps 37:16)
    7. \n
\n

p. 207

\n

Wisdom psalms: 32, 34, 37, 49, 73, 112, 127, 128, 133

\n

p. 211

\n

\"The wisdom psalms are not prayers as such but reflections on life and life's problems. They belong to a broad category of literature, didatic, that seeks to instruct the readers on a particular issue or way of life. The wisdom psalms represent a way of thinking and conceptualizing the Hebrew faith that, alongside priesthood and prophecy, composed the expanse of Old Testament theology.\"

\n

 

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10 Psalms of the Earthly King

\n

p. 178

\n

royal psalms: refer to the king, mention the anointed, or refer to David by name

\n

p. 179

\n

Royal psalms include: 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144

\n

p. 180

\n

royal psalms present monarchical era as a priod of justice and righteousness

\n

p. 182

\n

two levels of understanding of the messiah: historical and eschatological, king David and the Christ

\n

p. 183

\n

eschatological level is not an addendum with no relationship to the text -

\n

 

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09 Psalms of Trust

\n

p. 166

\n

\"This group of psalms makes their declaration of trust in the Lord, but do not always clarify the occasion that provoked the statement of confidence.\"

\n

p. 168

\n

Individual Psalms of Trust: 4, 16, 23, 27, 62, 73

\n

Community Psalms of Trust: 90, 115, 123, 124, 125, 126

\n

essential elements:

\n\n

 

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08 Thanksgiving Psalms

\n

p. 154

\n

Ps 107 - thank offering

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06 Psalms of Praise

\n

p. 125

\n

distribution of Psalms of praise:

\n

Book I: 4

\n

Book II: 4

\n

Book III: 0

\n

Book IV: 9

\n

Book V: 13

\n

 

\n

 

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04 Psalms in Worship and Faith

\n

p. 86

\n

Calvin: Psalms  compel us to honesty about ourselves to God

\n

p. 89

\n

Psalms in NT: UBS 4th ed: more than 400 quotations of Psalms in NT; second: Isaiah

\n

p. 92

\n

LXX assigns psalms to particular days:

\n
    \n
  1. First: 24
    2. \n
  2. Second 48
    3. \n
  3. Fourth 94
    4. \n
  4. Sixth 93
    5. \n
  5. Sabbath 92
    6. \n
\n

p. 93

\n

Mishnah:

\n
    \n
  1. 24
    2. \n
  2. 48
    3. \n
  3. 82
    4. \n
  4. 84
    5. \n
  5. 81
    6. \n
  6. 93
    7. \n
  7. 92
    8. \n
\n

p. 94

\n

Augustine: Ambrose had introduced eastern tradition of singing Psalms in Milan

\n

Reformation: \"A Might Fortress is Our God\" (Luther); metrical psalms - singing under Calvin

\n

 

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01 \"Begin the Music\"

\n

p. 22

\n

\"THe Book of Psalms is a record of God's call and of his people's response, enacted a thousand times in history.\"

\n

p. 23

\n

Calvin: guide to life, David showed the way, even in wrong turns

\n

Calvin: Psalms is \"an anatomy of all parts of the soul\" (see Calvin, Commentary of Book of Psalms, xxxvii)

\n

Childs: major thrust is prophetic - announced KOG

\n

p. 24

\n

titles added later, but not a haphazard exercise

\n

p. 25

\n

lamed preposition: could mean \"to\" as in dedication or \"by\" meaning authorship - should understand it as authorial unless indications otherwise

\n

Leslie McFall - historical superscription added as soon as it was composed

\n

p. 27

\n

shir - vocal

\n

mizmor - accompanied by musical instrument

\n

 

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00 Author's Preface

\n

p. 15

\n

historical element is the control - does not permit mere reader-response

\n

yet Psalms speak on levels that may be a tributary rather than mainstream of the text (such as Ps 23:4a)

\n

 

\n

 

\n

 

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Bibliography

\n

p. 245

\n

section on enemies

\n

 

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14 The Imprecatory Psalms

\n

p. 228

\n

\"imprecations\" = curses

\n

suggests psalmist prays that evil would befall persecutors

\n

imprecatory psalms include: 35, 55, 59, 69, 79, 109, 137

\n

\"The question the reader of the Psalms may ask, indeed should ask, is, Where is the love of God in these deprecations? Jesus' teaching that one should love one's enemies madates the question.\" cf. Matt 5:43–45a

\n

\"How can one love one's enemies and pray at the same time that tragedy will suddenly strike them?\"

\n

Solutions offered: pp. 228–32

\n
    \n
  1. nature of poetry: hyperbole and strong images (Erich Zenger, A God of Vengeance?, 79); yet they still wish harm, shame, and death
    2. \n
  2. effective magic (Mowinckel)
    3. \n
  3. inferior ethic to that of Jesus (esp Matt 5:43–45)
    4. \n
  4. prediction over pronouncement: take these as predictions of future judgment rather than personal prayers; but if we lift them out of their historical circumstances we take away their powerful application to Jesus' suffering and death
    5. \n
  5. messianic: Jesus quoted Ps 35:19//69:4 to explain the world's hatred of him; others; they are not quoted so as to be understood as exclusively messianic
    6. \n
  6. Human vindictiveness over divine instruction: God had nothing to do with inspiring their words; but God did speak through the psalmist, though some words they spoke might not be appropriate for the believer (e.g. Ps 137:8)
    7. \n
  7. representative of human injustice: that they speak on behalf of violated individuals at all times and places;
    8. \n
  8. words of others (i.e., not the psalmists): this is trying to protect the theological integrity of the psalmists, but it ignores th enature of the psalms
    9. \n
  9. national rather than personal: this is sometiems true (Ps 79 and 83), but others speak of personal enemies (Ps 69, 109)
    10. \n
  10. Distinction between sin and sinner: may be legitimate, but they are often hard to distinguish
    11. \n
\n

Issues to consider:

\n

p. 232

\n

psalmist has been dealt evil for good (Ps 35:12) 

\n

persecution is groundless 

\n

p. 233

\n

his suffering is for the LOrd's sake (Ps 69:7–9)

\n

this is the theological context in which to consider the imprecatory psalms

\n

p. 234

\n

the psalmist expects God to judge,

\n

he asks for the wicked's actions to be self-destructive (Ps 35:8b)

\n

p. 235

\n

psalmist prays for judgment htat is measure for measrue (Ps 109:17): also true of Ps 137 and babies, for Babylonians had done the same to Israel—prayer is for them to be repaid in equal measure

\n

p. 236

\n

reproach of psalmist rooted in a defiance of God himself - Ps 79:12

\n

p. 237

\n

C.S. Lewis: absence of indignation may be a symptom of the decline of righteousness and moral conviction (Lewis, Reflections on the Psalms, 30).

\n

Psalmist does not take matters into his own hands but entrusts the matter to God

\n

 

\n

 

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13 Psalms of Torah

\n

p. 214

\n

\"As individual piety developed in the direction of postexilic wisdom thought, the way of the righteous became synonymous with the way of Torah.\"

\n

p. 217

\n

\"It is my view that personal piety was a spiritual phenomenon that characterized Hebrew religion from the very beginning. There can be no corporate piety that is not undergirded by the personal.\"

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11 Psalms of the Heavenly King

\n

p. 189

\n

kingship of Yahweh psalms: 47, 93–100

\n

p. 194

\n

Calvin and Delitzsch: description of the messianic kingdom

\n

 

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07 Psalms of Lament

\n

p. 139

\n

Distribution of lament (by book):

\n

Individual Lament: 19, 5, 1, 3, 1

\n

Community Psalms of Lament: 0, 2, 6, 2, 3

\n

Individual Psalms of Thanksgiving: 5, 2, 0, 1, 3

\n

p. 145

\n

identity of enemy:

\n
    \n
  1. party of godless jews who opposed the pious in post-exilic period (Alfred Rahlfs
    2. \n
  2. Those who insisted that the psalmists were object of divine punishment (gunkel)
    3. \n
  3. those who falsely accused psalmists of sin, and insists on cultic ceremony to prove innocence (Schmidt)
    4. \n
  4. sorcerers (Mowinckel)
    5. \n
  5. foreign powers (Birkeland)
    p. 146
    6. \n
  6. language is open and metaphorical, allowing readers to adapt the psalm to their individual situations (MIller)
    7. \n
\n

p. 148

\n

Miller: stalemate in research, leaving open the identity of enemies \"leaves the hermeneutical question open for each new reader and each new generation\"

\n

p. 149

\n

on using Ps 27 in hospital visitation - \"the disease which had attacked that person's body was, mutatis mutandi, an awesome foe\" [mutatis mutandi = ]

\n

 

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03 Seams of the Garment of Praise

\n

p. 58

\n

Midrash on the Psalms - attests to fivefold division; concluding doxologies: 41:13; 72:18–19; 89:52; 106:48; 146–50

\n

\"The five-fold division is a deliberate editorial feature designed to emphasize the central place of the law (Torah) in Israel's faith.\"

\n

p. 61

\n

Ps 2 written out of messianic hope

\n

Ps 72 - points to savior-king modeled after figure of Solomon

\n

p. 63

\n

Ps 72 concludes Book II with doxology and note on the end of the prayers of David

\n

p. 64

\n

Wilson's royal seam psalms: 2, 41, 72

\n

Ps 73: problem of the prosperity of the wicked, wisdom theme

\n

p. 65

\n

Ps 89: God's good will toward David, but also fall of Davidic dynasty

\n

p. 66

\n

Ps 90: Book IV started by Moses attesting to teh Lord as refuge over the years

\n

Ps 90 acknowledges that the failure is the people's not the Lord's

\n

p. 67

\n

Pss 106, 107 (like 41, 42) form a seam

\n

p. 68

\n

Ps 107 picks up on the thread of YHWH's hesed from Ps 106:45

\n

p. 69

\n

Davidic psalms (138–145) in Book IV \"evidently to balance the end of the bok with teh opening Davidic collection of Book I\"

\n

Erich Zenger, The COmposition and Theology of teh FIfth Book of Psalms: Psalms 107–145,\" JSOT 80 (1998), 81: doxologies form chiasm:

\n

41:13

\n

     72:18–19

\n

     89:52

\n

106:48

\n

\"As Book V lays out the marvelous deeds of the Lord in returning his people from exile, this book summons 'every creature' to praise the Lord (145:21).\"

\n

p. 71

\n

Date of collection: 1 Macc 7:17 quotes Ps 79:2–3 as scripture, compilation fixed by first century BC

\n

LXX (250–150BC) attests to third century complete text

\n

p. 72

\n

see Ps 81 - sense of dedication and authorship in same title

\n

p. 80

\n

Zenger on Psalms of Ascents: \"'coherent theological view' that points to Zion as the pace of blessing where Israel should 'go up,' a kind of second exodus.\" (see Zenger article, p. 92)

\n

 

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02 Listening to the Symphony of Praise

\n

p. 36

\n

parallelism: \"A literary pattern that states an idea in one line and focuses more closely on the same idea in the following line, either repeating the thought in different terms or focusing on the thought more specifically.\"

\n

p. 40

\n

strophe: multiple stichs

\n

p. 41

\n

set off by a refrain in Ps 42–43

\n

p. 43

\n

Ps 37:28b - waw is recessed

\n

p. 46

\n

paradigmatic interpretation: \"psalmist's experience became a paradigm or pattern for measuring and understanding one's own experience\"

\n

p. 47

\n

interpreting messianically: 

\n
    \n
  1. \"Since Christians believe Jesus is the Son of God, it is appropriate to apply the Psalms to Christ when they refernec God's son (e.g., Ps 110).
    2. \n
  2. \"Since the New Testament views Jesus as the Son of David, it is further proper to hear the Messiah King speaking through David the king. (first two, see T. Longman, How to Read the Psalms, 69–70)
    3. \n
  3. \"WHen the New Testament interprets an event messianically, like the messianic overtones of Christ's words on the cross, we can follow the New Testament confidently.\"
    4. \n
\n

p. 50

\n

life experience helps in interpting the psalms

\n

pp. 50–56:

\n

Principles for INterpreting a Psalm

\n
    \n
  1. Determine who is speaking
    2. \n
  2. Determine if the Psalm is Personal or Corporate
    3. \n
  3. Determine for What Purpose the Psalm Was Written
    4. \n
  4. Determine the Emotional Orientation of the Psalm
    5. \n
  5. Determine the Genre of the Psalm if Possible
    6. \n
  6. Determine if there Is a Refrain or Recurring Words and Phrases
    7. \n
\n

 

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Notes: complete

\n

p. 101

\n

[Par 1]

\n

\"It so  happens that I  had a  conversation with a learned old
man, and I  wish to write you those things that old master
of the Psalter told me about it.\"

\n

[Par 2]

\n

all scripture inspired by God (2 Tim 3:16)

\n

\"But the Book  of Psalms  possesses  a  certain winning exactitude  for  those  who  are  prayerful.\"

\n

Mentions:

\n\n

[Par 3]

\n

Psalms (LXX)

\n\n

p. 103

\n

[par 4]

\n\n

[par 5]

\n\n

p. 104

\n

[par 6]

\n\n

p. 105

\n

[par 7]

\n\n

[par 8]

\n\n

p. 106

\n\n

\"These  things  are sung in the Psalms, and they are foretold in each of the other books of Scripture.\"

\n

p. 107

\n

[par 9]

\n

\" For the same Spirit is  over all,  and  in each  case  in accordance
with the distinction that belongs to it,  each serves and ful-
fills the grace given to it, whether it is  prophecy, or legisla-
tion,  or the  record  of history,  or  the  grace  of the  psalms.\"

\n

\"In this way the Book of Psalms, possessing the
characteristic  feature  of  the  songs,   itself  chants  those
things in modulated voice that have been said in the other
books  in  the  form  of detailed  narrative,  as  already  men-
tioned.\"

\n

[par 10]

\n

common grace of the Spirit in all

\n

\"But even  so,  the  Book  of Psalms  thus  has  a  certain
grace of its own, and a distinctive exactitude of expression.\"

\n

p. 108

\n

\"For in addition to the other things in which it enjoys an af-
finity and fellowship with the other books, it possesses,  be-
yond that, this marvel of its own-namely, that it contains
even the emotions of each soul,  and it has the changes and
rectifications  of  these  delineated  and  regulated  in  itself.
Therefore  anyone  who  wishes  boundlessly  to  receive  and
understand  from  it,  so  as  to  mold  himself,  it  is  written
there. For in the other books one hears only what one must
do  and  what  one  must  not  do.  And  one  listens  to  the
Prophets so  as  solely  to  have  knowledge  of the coming of
the Savior.  One turns his attention to the histories,  on the
basis  of  which  he  can  know  the  deeds  of  the  kings  and
saints. But in the Book of Psalms, the one who hears, in ad-
dition  to  learning  these  things,  also  comprehends  and  is
taught in it the emotions of the soul, and, consequently, on
the basis of that which affects him and by which he is  con-
strained,  he also  is  enabled by this  book to possess  the im-
age  deriving  from  the  words. 25   Therefore,  through  hear-
ing,  it teaches  not  only  not  to  disregard  passion,  but  also
how  one  must  heal  passion  through  speaking  and  acting.\"

\n

\"In the  Psalms  it  is  written and  in-
scribed  how one  must bear sufferings,  what one  must say
to  one  suffering  afflictions,  what  to  say  after  afflictions,
how  each  person  is  tested,  and  what  the  words  of  those
who hope in God are.\"

\n

p. 109

\n

taught how to give thanks, how to praise, how to call out whlie fleeing or being persecuted

\n

[par 11]

\n

other books: imitate other holy ones

\n

\"By contrast, however, he who takes up this book-
the Psalter-goes through the prophecies about the Savior,
as  is  customary  in  the  other  Scriptures,  with  admiration
and adoration,  but the other psalms he recognizes as  being
his own words. And the one who hears is deeply moved, as
though  he  himself  were  speaking,  and  is  affected  by  the
words of the songs, as  if they were his own songs.\"

\n

p. 110

\n

we would not utter the words of the patriarchs, Moses, or the prophets as our own

\n

\" But  contrariwise,  remarkably,  after  the  prophecies
about the Savior and the nations, he who recites the Psalms
is  uttering the rest as  his  own words, and each sings them
as  if  they  were  written  concerning  him,  and  he  accepts
them and recites them not as  if another were speaking, nor
as  if speaking about someone else.  But he handles  them as
if he is  speaking about himself. \"

\n

p. 111

\n

[par 12]

\n

\"And it seems to me that these words become like a
mirror  to  the  person  singing  them,  so  that  he  might  per-
ceive himself and the emotions of his  soul, and thus affect-
ed,  he might recite them.\"

\n

\" Therefore,  when  someone  sings  the  third
psalm,  recognizing  his  own  tribulations,  he  considers  the
words in the psalm to be his own. And then when someone
sings the eleventh and sixteenth he considers how he is one
making announcement in reference to his  own confidence
and prayer, and in the fiftieth,  how it is speaking the prop-
er words of his  own repentance. \"

\n

[par 13]

\n

p. 112

\n

of Christ: \" A
more perfect instruction in virtue one could not find  than
that which the  Lord typified  in himself.  For whether  the
issue  is  forbearance  of evil,  or love  for  mankind,  or good-
ness,  or courage,  or compassion,  or pursuit of justice,  one
will discover all  present in him,  so  that nothing is  lacking   ,
for  virtue to one  who considers  closely  this  human life  of
his.\"

\n

\" It was indeed
for this reason that he made this resound in the Psalms be-
fore his sojourn in our midst, so that just as  he provided the
model of the earthly and heavenly man in his own person,
so  also  from  the  Psalms  he  who  wants  to  do  so  can  learn
the emotions and dispositions of the souls, finding in them
also the therapy and correction suited for each emotion.\"

\n

[par 14]

\n

\"If the point needs to be put more forcefully,  let us
say  that  the  entire  Holy  Scripture  is  a  teacher  of virtues
and  of the  truths  of faith,  while  the  Book  of Psalms  pos-
sesses  somehow the  perfect  image  for  the  souls'  course  of
life.\"

\n

p. 113

\n

\" In or-
der that in that book one  may observe  closely  this first  of
all,  there  are  psalms  that  are  said  in  narration,  and  those
consisting  of  moral  admonition,  and  those  in  prophecy,
and those in prayer and those  in confession.  Those cast in
the form of narrative are Psalms 18,43,48,49, 72,  76,  88,  89,
106,  113,  126,  and  136.  Those in the form  of prayer are  16,
67,89,  101,  131,  and  141.  Those spoken  in  petition and  in
prayer and in entreaty are  5,  6,  7,  11,  12,  15,  24,  27,  30,  34,
37,42,  53,  54,  55,  56,  58,  59,  60,  63,  82,  85,  87,  137,  139,  and
142.  And  that  in  the  mode  of appeal  and  thanksgiving  is
138. Those that feature petition only are 3,  25,  68,  69,  70,  73,
78,  79,  108,  122,  129,  and 130.  Psalms 9,  74,  91,  104,  105,  106,
107,  11 0,   117,  13 5,  and  13 7  have  the  form  of  confession.
Those  having  confession  and  narrative  interwoven  are  9,
74,  105,  106,  117,  and  137.  A  psalm that has  confession in-
terwoven  with  narrative,  along  with  praise,  is  110.  And
Psalm  36  features exhortation. Those containing prophecy
are  20,  21,  44,  46,  and  75.  In  109  there  is  announcement
along with prophecy.  The psalms  that urge  and  prescribe
are  28,  32,80,94,95,96,97,  102,  103,  and  113.  Psalm  149
was  spoken  as  exhortation  combined  with  the  singing  of
praise.  Those  expressing  praise  are  90,  112,  116,  134,  144,
145,  146,  148,  and 150.  Psalms 8,  9,  17,  33,45,62,76,84, 114,
115,  120,  121,  123,  125,  128,  and  143  are songs of thanksgiv-
ing.  Those announcing a  promise of blessedness  are  1,  31,
40,  118,  and  127.  Another demonstrative of holy  readiness
in song is  Psalm  107.  Psalm 80  is  one that exhorts to cour-
age.  Those  that  lay  charges  against  the  impious  and  law-
breakers are 2,  13,  35,  51,  and 52.\"

\n

pp. 113–14: fourth psalm: invocation

\n

p. 114

\n

\" There are  also  those that announce
supplications  to  God,  like  19  and  63.  Those  proclaiming
words that boast in the Lord are 22,  26,38,39,41,61,75,83,
96,  98,  and  151.  Those that arouse  a sense  of shame are  57
and 81.  And Psalms 47  and 64 voice the phrases of a hymn.
Psalm  65  is  one  of exultation,  and  concerns  resurrection.
Another that speaks only exultant words is  99.\"

\n

[par 15]

\n

\" Therefore, since the arrangement of the Psafms  is
of such a  kind,  it is  then possible for  the readers  (as  I  said
before) to discover in each one the stirrings and the equa-
nimity of the soul appropriate to them, just as  they can dis-
cover in relation to each the type and teaching.\"

\n

talks about the use of various psalms

\n

note antisemitism

\n

p. 115

\n

[par 16]

\n

[par 17]

\n

p. 116

\n

[par 18]

\n

p. 117

\n

[par 19]

\n

p. 118

\n

[par 20]

\n

p. 119

\n

[par 21]

\n

\"When you stand in need of confession of your sins, sing
Psalms 9,  74,  91,  104,  105,  106,  107,  110,  117,  135,  and  137.\"

\n

p. 120

\n

[par 22]

\n

[par 23]

\n

p. 121

\n

[par 24]

\n

p. 122

\n

[par 25]

\n

\" You were enthralled by foreign thoughts, and you
perceived yourself as  one being seduced, and in repentance
determining  to  desist  from  this  in  the  future  (though  re-
maining among those who seized you when you were in er-
ror)  now  you  must  sit  still  and  utter  your  lament,  as  the
people  of Israel  did  then,  reciting  what  is  in  Psalm  136.\"

\n

p. 123

\n

[par 26]

\n

[par 27]

\n

\" For  some  of
the simple among us, although they believe indeed that the
phrases  are  divinely  inspired,  imagine,  however,  on  ac-
count  of the  sweetness  of sound,  that  also  the  psalms  are
rendered  musically  for  the  sake  of  the  ear's  delight,  But
this is  not so,  For Scripture did not seek out that which is
pleasant and winning,  but this also  has  been fashioned  for
the benefit of the soul,  and for  all  number of reasons,  but
especially on account of two,  First, because it is  fitting for
the  Divine  Scripture  to  praise  God  not  in  compressed
speech alone, but also in the voice that is  richly broadened,\"

\n

p. 124

\n

\"Things  are  said,  then,  in  close  sequence;  such  are  aU  the
contents  of the  Law  and  the  Prophets  and  the  histories,
along with the New Testament. On the other hand, things
are expressed more broadly; of this kind are the phrases of
the  psalms,  odes,  and songs.  For thus  will  it be  preserved
that men  love  God  with  their  whole  strength and  power.
The  second  reason  is  that,  just  as  harmony  that  unites
flutes  effects  a  single  sound,  so  also,  seeing  that  different
movements  appear  in  the  soul-and in  it  is  the  power  of
reasoning,  and eager appetite,  and high-spirited  passion, 50
from  the  motion  of which  comes  also  the  activity  of the
parts  of the  body-the  reason  intends  man  neither  to  be
discordant  in  himself,  nor  to  be  at  variance  with himself.\"

\n

[par 28]

\n

Psalms meant to be read harmoniously: \" For  just  as  we  discover  the
ideas of the soul and communicate them through the words [p. 125] we put forth,  so  also  the'Lord,  wishing the melody of the
words  to  be  a  symbol  of the  spiritual  harmony in  a  soul,
has  ordered  that  the  odes  be  chanted  tunefully,  and  the
Psalms recited with song.\"

\n

p. 126

\n

[par 30]

\n

\"Now,  my son,  it is  necessary for  each of the readers  of  that  book  to  read  it  in  its  entirety,  for  truly  the things in it are divinely inspired, but then to take  benefits from these, as  from the fruits of a garden on which he may
cast  his  gaze  when  the  need  arises.  For  I  believe  that  the whole of human existence, both the dispositions of the soul and  the  movements  of the  thoughts,  have  been  measured out and  encompassed  in  those  very  words  of the  Psalter.\"

\n

p. 127

\n

\"for any
such  eventuality  he  has  instruction  in  the  divine  Psalms.\"

\n

[par 32]

\n

\"Therefore,  reciting even now the same  words,  let
each person be confident, for God will pay heed quickly to
those who make supplications through these.\"

\n

p. 129

\n

[par 33]

\n

\"You  too,  practicing  these  things  and  reciting  the
Psalms  intelligently  in  this  way,  are  able  to  comprehend
the meaning in each,  being guided by the  Spirit.  And the
kind  of  life  the  holy,  God-bearing  men  possessed  who
spoke these things-this life you also shall imitate.\"

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Greek text:PG 27, cols 11–47

\n

 

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